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That God is the proper and eternal Father of his own eternal Son is now

declared : what is the eminency or excellency of this Relation followeth to * Avrò to ovo- be considered. In general then we may safely observe, that in the very*1 Me T8 37e95 μαζόν έσι το

of Father there is something of eminence which is not in that of Son; and

Ο . Syn. Sar- fome kind of priority we must ascribe unto him whom we call the first ; in dic. Theod. l.2.

beod. l. 2. respect of him whom we term the second Person; and as we cannot but K. 8. Insinuatur nobis in ascribe it, so must we endeavour to 7 preserve it. Patre autori- Now that privilege or * priority consisteth not in this, that the essence or tas, in filio nativitas. S. am

S attributes of the one are greater than the essence or attributes of the other ; Auguft. (for we shall hereafter demonstrate them to be the same in bot

). but only in Tosicizfuýto this, that the Father hath that essence of himself, the Son by communication talei oireñor

de Ou- from the Father. From whence he acknowledgeth that he is a from him, deux?bov, undé- that he b liveth by him, that the Father gave him to have life in himself, we are interesa, ce and generally referreth all things to him, as received from him. Wherefore in Aéroulas. Alex. this sense some of the Ancients have not stuck to interpret those words, d the Faapud Theod. ther is greater than I, of Christ as the Son of God, as the second Person in the

blessed Trinity ; but still with reference not unto his Essence, but his Generaaitiw tion, by which he is underitood to have his Being from the Father, who only węgs tabt hath it of himself, and is the original of all power and essence in the Son. 'I αυτών χέσιν, 7e97e7extos can of mine own self do nothing, faith our Saviour, t because he is n 15 i mari, felf; and whosoever receives his Being, must receive his power from another, e puerilis ang

e lpecially where the essence and the power are undeniably the same, as in God poegir okéts. they are. f The Son then can do nothing of himself, but what he feeththe FaS. ther do, because he hath no * power of himself, but what the Father gave : tra Eunom. bol. a John 7. 29. b John 6. 57. c John 5.26. John 14. 28. uri (wv, dnev, ó' Megkod tryi, öà xegrw, ánice Bliga to it witô tegimo glórnowy. S. Athanas. contra Arianos. I. 2. Aeney Toivu se ♡ vitics aósoy elavda to netsov aéreat op 28 7997 ilegs si dexa tự jơ, xe tõto uehlwy o waimę, ws ctiam de xesa dià rj ö zuera ritev, Owc7nę peš pes Cox us tos xudo nalniz ondovóti. To j w celine si cano Crucive, à sxi to, tie direk rjúg xoh au gferno éva ; S. BaJal, contra Eunom. I. i. And the fame S. Bafil doth not only acknowledge this to be true in respect of the Divine Nature of Chrift, but thinketh the Divinity of the Son may be proved from hence. 'E'w j aj ex tourns París, zó Oleosorov slucen η ιον παίρί δηλεπεπιςόυκα τας δ Cυκρίσας οίδα κυρίως επί τ τ αωτής φύσεως γινομίας άγελον δ αγΓέλα λέομε μείζονα, και άνθρωπον ανθρώπε δικαιότερον, και πτηνών στην ταχύτερον, και τoίνω αι (υγκρίσεις επί ή ομοειδών γίνον , meilwv Š x Cútrestny ceny o talne , opošala TW nulei o jos. Ad Casarienfes Epist. 141. To ucilor refér iso cirias, tó 3 con púrias, Naz. Orat. 36. e Orar. 40. se o to púriy to reiçov, x7, *' atic 9. Vide Epiph. in Ancor. c. 17. ei j aérei aus meil once even i Woclé eg xado atoa õýð, ed è rộto vlogopjes. S. Chryf. Homil. in Foan. 75.16 Tollapão ser η σ εσίας λόfoν άρχων ο υος το παιei, και όμοια και πάντα, μείζονα αυτόν φησιν ως άναρχον, έχων άρχω και μόνον το εξ

, 6 xey Cuídegulov a TY Týzagšty é xon, S. Cyril. Thesaur. c. 11. and Isidore Pelufiota. Epift. 334. l. 3. cites this saying of an ancient Father : Και το μείζον ίσαή ψυνήτωρ, και το ίσον καθο θεός και ομούσιο-. So Vigilius profeles to believe the Son æqualem per omnia Patri, excepto eo quod ille ingenitus eft, č iste genitus. De Trin. l. il. Ideo totum quod habet, quod potest, non tribuit fibi, fed Patri, quia non est à feipfo, fed à Patre. Æqualis est enim Patri, sed hoc quoque accepit à Patre. S. Auguft. Epift.66. Neceffe eft quodammodo prior sit, quà Pater fit, quoniam antecedat neceffe eft eum qui habet originem, ille qui originem nescit. Simul ut hic minor lit, dum in illo esse se scit habens originem, quia nascitur, Novatianus. Major itaque Pater filio eft, & planè major, cui tantum donat éffe quantus ipse est, cui innascibilitatis effe imaginem facramento nativitatis impertit, quem ex fe in forma sua generat. S. Hilar, de Trin. l.9. Non præftantem quenquam cuiquam genere fubftantiæ, sed subjectum alterum alteri nativitate naturæ: Patrem in eo majorem effe quod Pater eft, Filium in eo non minorem effe quòd filius fit. Id. de syn. contra Arianos. Quis Patrem non potiorem confitebitur ut ingenitum à genito ut Patrem à Filio, ut eum qui miserit ab eo, qui miffus est, ut volentem ab ipfo qui obediat? & ipfe nobis testis est, Pater major me eft. Id. de Trin. 1. 3. In eo quod in sere sunt Dei, ex Deo Divinitatem cognosce; in eo verò quòd Pater major eft, confessionem paternæ authoritatis intellige, Id. l. 11. And before all these Alexander Bishop of Alexandria ; To сinfúvalov tu walei móvoy idiwua wagevou doždé Coules, CTE j aurð páoxoy7 Toữ Carneo, 'o mulhe us pelwv uoú ési. Theodor. Hift. l. 1. 6. 4. Lastly, we have the testimony of Photius, that many of the ancient Fathers so expounded it : Thi, 'o wamúe rov príkovy poú ési, toŰ évayleniy Owli Algógus oi waliges dipeão é unhbariy, oi váz Qari TWS aitiw ucilovo cięğat. Epift. 176. Æqualis Patri ; sed major Pater, quod ipse dedit ipsi omnia, & caufa eft ipfi Filio ut fit, ut isto modo sit. Victor. Afr. l. 1. Pater, inquit, major me eft, meritò major, quia solus hic auctor fine auctore est. Phabadius, John 5. 30. t Quicquid Filius habet ut faciat, à Patre habet ut faciat. Quare habet à Patre ut faciat ? quia à Patre habet ut filius fit; quia à Patre habet ut poffit : quia à Patre habet ut fit. S. Aug. Tract. 20. in Joan. f John 5. 19. * Non alia potentia est in Filio, & alia substantia ; sed ipfa est potentia quæ substantia ; subftantia ut fit, potentia ut possit. Ergò quia Filius de Patre eft, ideo dixit, Non potest Filius à se facere quicquam: quia non est Filius à se, ideo non potest à se. 1b. Totum quod eft, de Patre est ; totum quod potest, de Patre eft; quoniain quod poteft & est, de Patre totum est, 1b. Non poteft Filius à se facere quicquam, nisi quod viderit Patrem facientem : quia de Patre est totus Filius & tota subftantia & potentia ejus ex illo est qui genuit eum. id. Tract. 21. Et primum Filium cognosce, cùm dicitur, Non poteft Filius à se facere quicquam, nisi quod viderit Patrem facientem. Habes nativitatem Filii, quæ ab fe nihil poteft facere nisi videat. In eo autem quòd à se nihil poteft, innascibilitatis adimit errorem. Ab se enim non poteft poffe nativitas. S. Hilar. de Trin. l. 7. Dum non à se facit, ad id quod agit fecundùm nativitatem fibi Pater autor eft. id. l. 11. Autorem discrevit cùm ait, Non poteft à se facere : Obedientiam significat cuin addit : Nisi quod viderit Patrem facientem, Id. de Syn.


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And being he gave him all the power, as communicating his entire and undivided Effence, therefore what things foever be doth, these alfo doth the Son like

likewise, by the lame power by which the Father worketh, becaule he had received the fame Godhead in which the Father fubfisteth. There is nothing more intimate and effential to any thing than the life thereof, and that in nothing so confpicuous as in the Godhead, where life and truth are so in- 11.07.18/1? separable, that there can be no living God but the true, no true God but the living. a The Lord is the true God, be is the living God, and an everlast- a fer. 10. ro. ing King, faith the Prophet Jeremy; and S. Paul putreth the Thessalonians 1 Thejl: 1.9. in mind, ho

turned from

a from Idols, to serve the living and true God. Sidoks 26. Now life is otherwise in God than in the Creatures: in him originally, in Pater vitam them derivatively: in him as in the fountait of absolute perfection, in them in femetipso,

fic dedit & by way of dependence and participation: our life is in him, but his is in Filio vitan himself; and * as the Father bath life in himself, so hath he given to the habere in fe

wel metipfo : ut Son to have life in himself: + both the same life, both in themselves, both met

in hoc folum inin the same degree, as the one, so the other ; but only with this difference, terfit inter the Father giveth it, and the Son receiveth it. From whence he professeth of Patrem & Fi

“lium, quia himself, that tbe living Father fent him, and that he liveth | by the Fa-Pater habet ther. 1) Juild ri i j akis pandan

vitam in feui

metipfo quam nemo ei dedit; Filius autem habet vitam in semetipfo quam Pater dedit. S. Aug. Tra£t. 19. in Joh. Incommutabilis est vita Filii, ficut & Patris, & tamen de Patre eft: & inseparabilis eft operatio Patris & Filij, fed tamen ità operari Filio de illo eft de quo ipfe eft, id est, de Patre. Id. de Trin. l. 2. c. 1. Sicut habet, dedit, qualem habet dedit, quantam habet, tantam dedit. Id. contra Maxim. l. 3. c.14. Ergo quod dicitur dedit Filio, tale eft ac fi diceretur, genuit Filium ; generando enim dedit. Quomodo enim dedit ut effet, fic dedit ut vita effet, & fic dedit ut in remetipso vita esset. ld. Tract. 22. in Joh. Tali confessione originis fuæ indiscretæ naturæ perfecta nativitas eft. Quod enim in utroque vita est, id in utroque fignificatur essentia; & vita quæ generatur ex vita, id est, essentia quæ de ellentia nafcitur, dum non dilliinilis nafcitur, scilicet quia vita ex' vita est, tenet in fe indissimilem naturam originis fuæ, quia & natæ & gignentis effentia, id eft, vitæ quæ habetur & data eft, fimilitudo non difcrepet. S. Hilar, de synod. adverf. Arianos. Quia ergo apparet vita Patris hoc efle quod ipfe eft ; ficut habet vitam in fe, fic dedit; fic dedit Filio hahere yitain, id eft, fic eft Efre Filii, sicut Effe Patris. Vigil. Africanus Disput. In vita naturæ & efTentiæ, fignificatio eft, quæ ficut habetur, ità data effe docetur ad habendum. S. Hilar. Ib. Propter Patrem vivit Filius quod ex Patre Filius eft: propter Patrem, quod eructatum est verbum ex Patris corde, quod à Patre procesfit, quod ex patesno generatus eft utero, quod fons Pater Filii est, quòd radix Pater Filii eft. $. Ambros, de Fide, 1. 4.c.5.

We must not therefore so far endeayour to involve our felves in the darknefs of this Mystery, as to deny that glory which is clearly due unto the Father ; whose pre-eminence undeniably consisterh in this, that he is God not of any other, but of himself, and that there is no other person who is God, but is God of himself. It is no dimunition to the Son, to say he is from another, for his very name imports as much; but it were a diminution to the Father to speak to of him: and there must be some pre-eminence, i where there is place for derogation. * What the Father is, he is from none; what the Son is, he is from him: what the first is, he giveth; what the fe- nullo Patre.

*Pater de cond is, he receiveth. The first is a Father indecd by reason of his Son, bụt Filius de Deo be is not God by reason of him; whereas the Son is not fo only in regard of Patre : Pater the Father, but also God by reason of the famé.

nullo eft ;

quòd autem Pater eft, propter Filium eft. Filius verò & quòd Filius eft, propter Patrem eft, & quòd eft, à Patre eft. S. Aug. Tract. 19. in Joh. Filium dicimus Deum de Deo; Patrem autem Deum tantùm, non de Deo. Unde manifestum est quòd Filius habeat alium de quo fit, & cui Filius eft; Pater autem non Filium de quo fit habeat, sed cui Pater sit. Omnis enim Filius de Patre est quod eft, & Patri Filius efi: pullus autem Pater de Filio eft quod est. Id. de Trin. l. 2. Cir. Filius hon hoc tantùm habet nascendo, ut Filius fit, sed omnino ut fit. ib. 1.5. c. 14. Filius non tantùm ut sit Filius quod relativè dicitur, fed omning ut sit, ipsam subftantiam nascendo habet. ibid. c. 15. Pater not habet Patrem de quo fit, Filius autem de Patre elt ut fit, atque ut illi coæternus fit. Ibid. 1.6. c. 10. Ab ipfo, inquit, fum; quia Filius de Patre, & quicquid eft Filius, de illo eft cujus eft Filius. ldeo Dominum Jesum dicimus Deum de Deo, Pas trem non dicimus Deum de Deo; & dicimus Dominum Jesum lumen de lumine, Patrem non dicimus lumen de lumine, sed tantùm lumen. Ad hoc ergo pertinet quod dixit, ab ipfo fum. Id. Tract. 31. in Joh. Pater non eft fi non habeat Filium, & Filius non eft fi non habeat Patrem : fed tamen Filius Deus de Patre, Pater autem Deus, sed non de Filio: Pater Filii, non Deus de Filio; ille autem Filius Patris, & Deus de Patre. Id. Tratt. 30. in Joh.. Hoc tamen inter Patrem & Filium intereft, quia Pater à nullo hoc accepit, Filius autem per generationem omnia Patris accepit. Ambr. in Epift. ad Eph. c. 7. Eft ergò Deus Pater omnium, inftitutor & creator, folus originem nesciens. Novat. de Trinit. c. 31. whereas he speaks after of the son, En ergò Deus, sed in hoc ipsum genitus, ut esset Deus. Pater eft Deus de quo Filius eft Deus, de quo autem Pater nullus eft Deus. S. Aug. Epift. 66.


· Upon

Upon this pre-eminence (as I conceive) may safely be grounded the congruity of the Divine Mission. We often read that Christ was sent, from

whence he bears the name of an Apostle himself, as well as those whom b 4662..3;, therefore named so, because as the Father fent him, so fent he them: The John 27. 21.

*** Holy Ghost is also said to be sent, sometimes by the Father, sometimes by the * Pater enim Son:. But * we never read that the Father was sent at all, there being an Solus nus quam legitur + authority in that naine which seems inconsistent with missus.s. Aug. the Parable, a a certain housholder which planted a Vineyard, first rent his 1. 2. de

e fervants to the husbandmen, and again other fervants, but last of all he Trin. c. 5. J + Solus Pater fent unto them bis Son : It had been inconsistent even with the literal sense non legitur of an historical Parable, as not at all consonant to the rational customs of missus, quia

men, to have said, that last of all the Son sent his Father to them. So God. bet authorein placing Man in the Vineyard of his Church, first sent his servants the Proà quo genitus phets, by whom heb pake at fundry times and in divers manners, but in fit, vel à quo pne procedat. Et the last days he sent his Son : And it were as f incongruous and inconsistent ideo non pro- with the Divine Generation, that the Son should send the Father into the Liverfitatem, world. As the living Father hath fent me, and I live by the Father, fed propter faith our Saviour; intimating, that by whom he lived, by him he was sent, ipsam autho- and therefore sent by him, because he lived by him, laying his Generation ritatem, fo- am lus Pater non as the proper ground of his Mission. Thus .he which begetreth fendeth, dicitur mif- and he which is * begotten is sent. For I am from him, and he hath fent sus: non enim Iplendor aut" me, faith the Son: from whom I received my Essence by communication, fervor ignem, from him also received I this Commission. As therefore it is more worthy fed ignis mit- to give than to receive, to send than to be sent; so in respect of the Sonship tit five fplendorem live there is some priority in the Divine Paternity: from whence divers of the fervorem. Ancients read that place of S. John with this addition, The Father S. Aug. Serm. conira Arian. (which fent me) is greater than I. He then is f that God who fent forth 6.4. Qui his Son made of a woman, that God who hath fent forth the Spirit of his mittit, pote- Son into our hearts, crying, Abba, Father. So that the authority of sendin eo quod ing is in the Father: which therefore ought to be acknowledged, because mittit, often- upon this Mission is founded the highest testimony of his love to man; for dit. S. Hilar.

llar. herein is love, faith S. John, not that we loved God, but that he loved us, 1. 8. Mat. 21. and sent bis Son to be the propitiation for our sins. 33, &c. 6 Heb. 1. 1,2. Si voluiffet Deus Pater per subjectam creaturam visibiliter apparere, absurdissimè tamen aut à Filio, quem genuit, aut à Spiritu Sancto, qui de illo procedit, missus diceretur. S. Auguft. de Trin. lib. 4. cap. ult. c Fobn. 6. 57. * Filius eft igitur à Patre missus, non Pater à Filio; quia Filius eft à Patre natus, non Pater a Filio. Fulgent. l. 8. contra Fabianum, in Collect. Theodul. de S. S. Quis autem Christianus ignorat quòd Pater iniserit, missusque fit Filius ? Non enim genitorein ab eo quem genuit, sed genitum a genitore mitti oportebat. S. Auguftin. contra Maximin. lib. 3.6. 14. Ubi audis, Ipse me mifit, noli intelligere naturæ dissimilitudinem, sed generantis authoritatem. Idem Tract. 31. in Joh. 'Erldībce oúr o anseinas Kjó ansiadówka, Cve decking ñ wávw árabão Mícev civou . ylw, 787151 À wa76ex. Epiph. Hæref. 69. 54. Hence the language of the Schools, Missio importat processionem originis, as Thom. Aquin. 1o. 9.43. art. 1. ad primum; or authoritatem Principii, as Durand. l. 1. dift. 15.9.1. d Job.7. 29. I Aéroro g8 to inter to belgenis xaxas iglu oorles, oro • dnsrides Me walnię meilwy isi, saith Epiphanius of the Arians; and answering, grants in these words which follow, ej ar gūtov Ñ i daseinas He waznie, páoxd, w oix • xious Mt. Heref. 69.53. To the same purpose Athanas. de Hum. Nat. sufe. & Cyril. Thesaur. l. 11. read it, o Wideo pas me rałóg. And S. Bafil makes Eunomius read it fo, in his first Book against him, and with that addition answers is. So the second Confession of the Council of Sirmium, both in the Latin Original, and Greek Translation. S. Hilar. de Syn. S. Athanas. & Socr. l. 2. 6.3. John 14. 28. f Gal. 4.4.

Again, the dignity of the Father will farther yer appear from the order of the Persons in the blessed Trinity, of which he is undoubtedly the

first. For although in some passages of the Apostolical discourses the Son 2 Cor. 13. 14. may first be named, (as in that of S. Paul, the grace of our Lord Jesus

Chrift, and the love of God, and the Communion of the Holy Ghost be with you all, the latter part of which is nothing but an addition unto his con

stant Benediction;) and in others the Holy Ghost precedes the Son (as, I Cor. 12. 4, Now there are diversities of gifts, but the fame Spirit'; and there are 5, 6.

differences of Administrations, but the fame Lord; and there are diversities of operations, but it is the fame God which worketh all in all :) yer


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where the three Persons are barely enumerated, and delivered unto us as the * Rule of Faith, there that order is observed which is proper to them; witness * nivegadido's the form of Baptism, in the name of the Fathe of the song and servesc pt cao

on, una J rherov wisu the Holy Ghost; which order hath been perpetuated in all Confessions of rois pecenowoFaith, and is for ever † inviolably to be observed. For that which is not in- petrots op nó-, stituted or invented by the will or design of man, but founded in the nature et coco of things themselves, is not to be altered at the pleasure of man. Now this várie nu ovcic priority doth properly and naturally result from the divine Paternity; so that he career!

that s. Bafil. Epist. the Son must necessarily be * second unto the Father, from whom he receiveth 80.**** * his origination, and the Holy Ghost unto the Son. Neither can we be thought t 'Axionou ry

cracszágra to want a sufficient foundation for this priority of the first Person of the Tri-**

letov Qurcas est nity, if we look upon the numerous testimonies of the ancient Doctors of the argohues i Church, who have not stuck to call the Father the t origin, † the cause, axonsbicas las

Ancam .1m, t mc cauic, is wris og xveix ? Quvas naperebowy, 70v70; wop bub6y785 recebyl scale aráv7ae, &c. S. Bafil. Epift.78. 'Esi táčas sida sx' is

Wazipão Jéreas Cwisdépesos, ára auto tñ x úciv sirodstic Combažvos, as to wrei wegs to ows ise to iz autý. tóτοις η πρότερον το αίτιον λέγομαι, δεύτερον και το εξ αυτά, πώς δν εύλογον αρνεία, τ' τάξιν εφ' ών έσι πρότερον και δεύτερον, å lever nuet ligger Déory, ani in ne s ovos autois cruauexécus éxodstías ; S. Bafil. adverf. Eunom. 1. 1. * Xolepoties ů o jos aš wx7995 to atiw. 8807spots ģ saj to aveva tã yg xe op uitics dóyoy. S. Bafil. apud Georg. Pachym. Hift. 1.7. ως με υρς τάξη και δεύτερο το σαρος και αξιώμαι, ότι αρχή και αιτία τά άναι αυτά ο σαλής, και ότι δι αυτά η πρόοδο και προσα[ωγή προς τ θεόν σαλέρα, φύσα και έκέτι δόύτερG-, διότι η θεότης εν εκατέρω μία" έτω δηλονότι και το πνεύμα το eysov, si xy wobtonur yjor rñ te táže aj TES czapec 7, exér' år sixótws as ándoleras Cádzkou Qúrews. š. Basil, contra Eunom. 1. 3. Si unum Deum fingulariter nominamus, excludentes vocabulum secundæ personæ, furorem ejus hæresis approbamus quæ ipsum afTerit Patrem passum. Phoebad. contra Arian. Illi cui eft in Filio secunda persona, eft & tertia in Spiritu Sancto. Id. Sic alius à Filio Spiritus, ficut à Patre Filius: fic tertia in Spiritu ut in Filio fecunda persona. ibid. Omne quod prodit ex' aliquo, fecundum sit ejus necesse est de quo prodit, non tamen est separatum. Secundus autem ubi eft, duo sunt ; & tertius ubi eft, tres sunt; tertius enim eft Spiritus à Deo & Filio. Tertul. adverf. Praxeam. c.8. Sic alium å se Paracletum quomodo & nos à Patre alium Filium; ut tertium gradum oftenderet in Paracleto, ficut nos secundum in Filio. Ibid. c.9. Hic interim acceptum à Patre munus effudit Spirituin Sanctum, tertium nomen divinitatis, & tertium nomen majestatis, cap. 30. 'O is aitio ysforw's jos, douts@ sisi jos xadésnxe, aga tõ wolegs ze to divne sej torbode ciyel binoas. Eufeb. Dem. Evang. l. 4. c. 3. Et quidem confessione communi fecunda quidem ab autore nativitas eft, quia ex Deo eft; non tamen separabilis ab autore, quia in quantum sensus nofter intelligentiam tentabit excedere, in tantum necesse est etiam generatio excedat. S. Hilar. de Trinit. l. 12. Tua enim res est, & unigenitus tuus eft filius cx te Deo Patre Deus verus, & à te in naturæ tuæ veritate genitus, poft te ità confitendus, ut tecum, quia æternæ originis suæ es author, æternus. Nam dum ex te est, secundus à te eft. id. This by the Schools is called ordo naturæ, ordo originis, ordo naturalis præluppositionis. Which being so generally acknowledged by the Fathers, when we read in the Athanafian Creed, In this Trinity none is afore or after other, με muf understand it of the priority of perfection or time. Η Μικρών και άν άη και αναξίων αρχή, μάλλον και μικρώς τε και αναξίως μη θεότη© ών αρχή και απαθότηG- τεν υω και σνούμαι θεωρείης, Νaz. Orar. 1.29. Μη χρονικίω άρχω τα η xaladin Tivos désolo, and axegvov dexli girwore waliegio de xin gS á xer@, eraldanna. S. Caril. Hier. Catech. 11. 'Açma u Šv galegs sidepéu, dexo 3 rõ jõ ó walng. S. Bafil.contra Eunom.l.2. Dave 9. 2017 v oparáero say Tenisas capése egy spir igumu stw tó ügxãs ovomece sd'év g5 étregu, as Giros, 7 ágxhi civas onsiv, activ T W 076@g, do sweg ção

nauye nóra, xalotip iš to pãs. oxğv de xa te uv Naling. S. Cyril. Alex. Thefaur.c. 32. Cùm dixiffet, quem mittet Pater, addidit, in nomine meo : non tainen dixit, quem mittet Pater à me, quemadmodum dixit, quem ego mittam vobis à Patre; viz. ostendens quod totius Divinitatis, vel, fi meliùs dicitur, Deitatis, principium Pater eft. Aug. de Trin. 1.4. 6. 20. Unum principium ad creaturam dicitur Deus, non duo vel tria principia. Ad se autem invicem in Trinitate, fi gignens ad id quod gignitur principium eft. Pater ad Filium principium est, quia gignit eum. S. Aug. de Trin. 1.5. 6. 14. Pater ergo principium Deitatis. Gennad. de Ecclef. Dogmat. 6. 1. In this fenfc the Greek Fathers used civas ro as proper to the Father, (in the same notion with cigfórnia, with relation to the principium productionis) and denied it to the Son : 'o jyos, iar ais ation i wa 76ege neubráins, óx ávagy , de zon go vã o walang wis ari@. car d ore Xeávo voas dexhi, xej drog za. Naz. Orat. 29. Ei mis eigfúvalor sjávaexov délos you as dúo švezza, rey dúo cégfúvalce déyw, deo Totão geo's ávébena "sw. Synod. Sirm. Conf. prima, thus first translated into Latin ; Si quis innascibilem & fine initio dicat Filium, tanquam duo fine principio, & duo innascibilia, & duo innata dicens, duos faciet Deos, Anathema fit. S. Hilar. de Synod. In which sense the Platoniffs did understand yfórnia of God,"1258 óx áfaboy z ñ dirogefim é an tò xoan Métat, sinig gfórnla en una de xeøv8 móvov, sandi sj tol d'citiâv, rado Couasrópfpor sej Georgfúvnoy lowly. Hierocles de provid. And the Latins attributing the term principium to the Son, do it with the addition of de or ex principio. Pater principium non de principio, Filius principium de principio. S. Aug. contra Maxim. I. 3. . 17. Principium ex principio & unum est, & initio caret. Fauftus Rheg. Epift. 16. Ex ore, inquit, Altissimi prodivi. Hæc eft enim nativitas perfecta sermonis, hoc eft principium fine principio; hic est ortùs habens initium in nativitate, in ftatu non habens. Phæbad. contra Arian. Sicut in creaturis invenitur principium primum & principium secundum ; ità in personis divinis invenitur principium non de principio, quod Pater est, & principium à principio, quod eft Filius. Tho. Aquin. I. 9. 33. art. 4. And to this all the Schoolmen writing on his Sums agree, as all upon the Sentences. 1 Dist. 29. | Airia isov aj Seð Qúris, ad põ yõ, xj tô áyio wbúna? O, xj xliciws zárns. S. Athanas. Dissert. Orthod. @ Anom. 'Aandris isi drus cepass cipfováows se evde iws iesūra, tas ésiv aitía i da 4v1Wv v7 we arties in gsTý talegsö yos, di Š tce cév7c. S. Bafil. Epift. 43. And upon that place, this day have I begotten thee: 'Arred to the regfúvora, cistiav ám is őzes diezle ts Givos Cmusávs. Id.contra Eunom. I. 2. Tās idejíay Alig poegan xaminers, ý jem in aitions teos ta iz aut@vivum dexorav; Id. 1. Meg's ro, oto byw malos év TWS óvómcelo walegs My, cidévous xen, örs de la autã si artice i orego opus walien Taūta négd. Id. Epift. 64. Alce Dopge's to wastew év póvous tais teici idiótrci, rñ diou7i w rywalesxn, raitista Prz, Tñ aitiatñ sy ontogozni, étofolveoxopofu. Damafc. To wałeca aólo sj ņ Copias, as wegbonéa zidurece? dyis, reath antiocy sy dexli o te jete i Seomnia sivu. Zachar. Mitylen. And altho' Thomas Aquinas, and Eugenius Bishop of Rome in the Definition of the Council of Florence, have observed that the Greeks in this case do use the term of causa, but the Latins only principium: yet the very Latin Fathers in the 25. Session of the same Council have here words, μίαν γινώσκομα και πατέρα αιτίαν, και ρίζαν, και πηγίω ή θεότη7G and we have before cired Victorinus Afer,


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who says, Pater causa est ipfi Filio ut fit. So S. Hilary, Deum nasci, non est aliud quàm in ea natura esse quâ Deus.eft. quia nasci cùm caufam rativitatis oftendat, non difproficit tamen in genere autoris exsiftere. De Trin.l. 11. Ex Spiri. ti enim fpiritus nascens licet de proprietate Spiritûs, per quam & ipse Spiritus eft, nascatur, non tainen alia ei præterquam perfeétaruin atque indemutabilium caufarum ad id quod nascitur caufa eft, & ex causa, licet perfecta atque indemutabili nascens, neceffe eft ex caufà in causæ ipfius proprietate nascatur. Id. l. 12. Qui ex eo qui eft natus cf. intelligi non poteft ex eo quod non fuit natus efle, quia ejus qui eft ad id quod eft caufa eft, non etiam id quod non eft origo nafcendi eft. ibid. Deus omnium quæ sunt caufa eft. Quod autem rerum oinnium causa est, etiam fapientiæ suæ caufa eft, nec unquam Deus fine sapientia fua. Igitur fempiternæ fuæ fapientiæ causa cít fempiterna S. Aug. l. 83. qu«ft. 16. And as they called the Father the cause of the Son, so they accounted it the propriety of the Fas ther to be without a cause; as appears out of Alexander, the Bishop of Alexandria's Epift. before produced.

* We have ci-* the Author, the troot, the fountain, and the * head of the Son, or the ted Phæbadi. whole Divinity. , , ús speaking so w before ; to For by thefé titles it appeareth clearly, firft, that they made a considerable which may be difference between the person of the Father, of whom are all things, and igitur adhuc the Person of the Son, by whom are all things. Secondly, that the diffe & de Apofto- rence consisteth properly in this, That as the branch is from the root, and to requirit river from the fountain, and by their origination from them receive that bedominicum ? ftatuin, id eft, ing which they have; whereas the root receiveth nothing from the branch. singularis sub- or fountain from the river: So the Son is from the Father, receiving his ftantiæ dualitatem quis fubsistence by generation from him; the Father is not from the Son, as beper naturam ing what he is from none.. . autori fuo jungitur: o paulo poft; Sed cùm refertur ex ipso, certè ad Patrem, ut ad rerum omnium refpicitur autorem. S. Hilary is known to speak frequently of the authority of the Father, as of the author of his Son, and several places have been already collected, cfpecially by Petavius, to which these may be added, besides what have been already produced. Ipso quòd Pater dicitur, ejus quem genuit author oftenditur, l. 4. cùm potiùs honor Filii dignitas fit paterna, & gloriosus autor sit ex quo is, qui tali gloriâ fit dignus, exstiterit. ibid. Aliud eft fine autore effe femper æternum, aliud quod Patri, id eft, autori, eft coæternuin. Ubi enim Pater autor, ibi & nativitas est. At verò ubi autor æternus eft, ibi & nativitas æterna est: quia ficut nativitas ab autore est, ità ab æterno autore æterna nativitas eít. Id. l. 12. Quod verà ex æterno natum est, id fi non æternum natum eft, jam non erit & Pater autor æternus. Si quid igitur ei qui ab æterno Patre natus eft ex æternitate defuerit, id ipsum autori non est ambiguum defuiffe. Id. Natum non poft aliquid, sed ante omnia; ut nativitas tantùm testetur autorem, non præpofterum aliquid in se autore fignificet. ib. Natus autem ità, ut nihil aliud quàm te fibi fignificet autorem. 1b. Ipfius tamen autor eft Pater generando fine initio. Ruff. in Symb. Si propterea Deum Patrein Deo Filio dicis autorem, quia ille genuit, genitus eft ifte, quia iste de illo eft, non ille de isto; fateor & concedo. S. Aug. contra Maxim. l. 3. c. 14. f Nec dubitaverim Filium dicere &radicis fruticem, & fontis fluvium, & solis radium. Tertul. adv. Praxeam, c. 8. Nec frutex tamen à radice, nec fluvius à fonte, nec radius à fole discernitur; ficut nec à Deo sermo. Ibid. "Eso gSonorie téxesov xwy. theres se verdes, Hilde say many tô sey 58 cyis my súpcia. S. Bafil. Homil. 26. Dominus Pater, quia radix est Filii. S. Ambros. in Luc. 1.10.c. 1. ut er de Fide, l. 4.6.5. S. Cyril of Alexandria Speaking of the baptismal Infiitution, the gs. dywoww pilar ής επέκεινα το συμπαν δέν, έννοήσεις ή πατέρα· τ δέ γε η ανωτάτω ρίζης εκπεφυκότα και γεννημένον ωραδέξη ή υόν. De S. Trin. Dial. 2. # "Aveza i toaline wnyn Tš diectoruóng 707auš, zö porogluõis owalna. Cyril. Hieros. Catech. ii. In hac ergò natura filius eit, & in hoc originis fonte fubfiftens processit ex fapiente sapientia, ex forti virtus, ex lumine fplendor. Vigil. Disp. 'S25 zveõpce Jeg sj is o'welwös, oštioy ow Tové zov, w's way li cuts, xo xedev wwájov. Bafil.Homil. 28. déles more tg yg si Joice year, xaiver, Oncin, iz auto's Ws Tolopeos eigluns, e'xTop ocóple a naovóti e'n a dareis antins e caña wałegs Seótnie. Act. Concil. Nic. l.2.c.22. And S. Cyril of Alexandria, who often useth this exa pression, gives us the full signification of it in these words, upon S. John 1. 'Adorhed ööaws id in the wis év wnrñ, tw 74foi i vår iwdę xety évvosty wóvor as coisa š to opewnyős év 78Tots ovopea Capecíos. Patrem quidem non genitum, non creatum, sed ingenitum profitemur; ipfe enim à nullo originem ducit, ex quo & Filius nativitatem, & Spiritus Sanctus proccílionem accepit. Fons ergò ipfe & origo eft totius divinitatis. Concil. Tolet. an. 11. Quanto magis Dei vocem credendum eft & manere in æternum: & fenfu ac virtute comitari, quam de Deo Patre tanquam rivus de fonte traduxit? Lactan. de falsa Sap. 1.4. c. 8. &rurfus, c.19. Cùm igitur & Pater Filium faciat, & Filius Fatrem, una utrique mens, unus spiritus, uina substantia eft; fed ille quasi exuberans fons est, hic tanquam defluens ex eo rivus; illc tanquam sol, hic tanquam radius à fole porrectus. * Caput, quod eft principium omnium, Filius : caput autem, quod est principium Chrifti Deus. Concil. Sirm. accepted and expounded as Orthodox by S. Hilary. Caput enim omnium Filius, sed caput Filii Deus. S. Hil. de Syn. Cùm ipse sit, omnium caput, ipfius tamen caput eft Pater. Ruff. in Symb. Tu capitis caput, & primi tu fontis origo. Hilar. ad Leonem. Ofte do cicis de mui, sāc xeQuañ tñ yg * 02778, picencore. Cyril. Hieros. Catech. 11. Caput Filii Pater eft, & caput Spiritús Sancti Filius, quia de ipso accepit. S. Aug. Queft. Vet. Tej. 9. S. Chrysostom is so clearly of the opinion that i Cor. It. is to be understood of Christ as God, that from thence he proves him to have the fame Effence with God: γδ κεφαλή γωλικός ανής, oμoίσια- και η κεφαλή. TI! Case celo Oomny ö rõ goose ouescia ó nos tu cles. So likewise Theodoret upon the same place : 'Hö juuni s troinud cudogs, car c'x of scias og avdags öde o jos õeg woimua gez, cai' in a brides geç. So S. Cyril, Kepada Xersg i Ocos, oto iš avtš Øúci vogliono 78 ó nóg in Jað sj Waless. Ad Regin. Ep.1.

* Laftan.!. I. Some indeed of the Ancients may seem to have made yet a farther diffe1. 2. Zach.mi: rence between the persons of the Father and the Son, laying upon that tylen. Relation terms of greater opposition. As if, because the Son hath not

Lactan. 16. his Essence from himself, the * Father had ; because he was not begotten Synef. Hymn. t's. Hierom. in of himself, the Father had been so; because he is not the cause of himself, 6. 3. ad. Iph. the Father were. Whereas, if we speak properly, God the Father hath

* peither

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